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Joseph Smith's 1832 First Vision account does not say that he was persecuted for relating his spiritual manifestation to others. Since this story element does not appear until the 1838 account it stands as evidence that the Prophet's story evolved over time - probably to add a sense of drama.
Joseph Smith made some remarks in his 1832 First Vision account that have a marked degree of relevance to the argument being put forward by his critics. In relation to the period of time between the First Vision and the appearance of the Book of Mormon angel he said,
Since it is explicitly stated by Joseph Smith that nobody believed his story, it would be unreasonable to assume that all of the responses were friendly in nature. In fact, the Prophet says right in this text that before the Book of Mormon angel visited him his family was persecuted and afflicted for some unspecified reason(s). He did not elaborate upon the nature of the "many persecutions" that took place against his family because - as far as this particular document was concerned - he had elected not to write down "many things which transpired."
The following documentary evidence from the 1838 First Vision experience strengthens the argument that the 1832 text is referring to some type of persecution that took place because of Joseph's initial spiritual experience.
This 1838 material corresponds well with the "many persecutions and afflictions" mentioned in the 1832 account. It also matches with the 1832 statements that "nobody" would believe Joseph's story and he reflected upon this situation in his heart.
It should be pointed out that even though the 'persecution' theme is very pronounced in the 1838 account it is a piece of the story that was not always mentioned or emphasized in subsequent retelling (both published and verbal).
This last example is especially interesting because it is an obvious reference to the Methodist minister who is spoken of in the 1838 account. The 1844 rehearsal of events is less detailed but it is, nevertheless, the same exact story. The 1844 document clearly demonstrates that Joseph Smith did not always tell the First Vision story with an equal amount of elements. Critics of the First Vision should, therefore, not expect any such thing when they scrutinize the pertinent documents. If an element of the story was not known by one particular audience it cannot be automatically assumed that it was not known by another.
The 1832 account talks about persecution in very close proximity to the First Vision recital (the context of the persecution is between the First Vision and the angel Moroni visitations). The documentary evidence presented above demonstrates that the Prophet did not see anything wrong with telling the basic elements of his First Vision story and either giving a passing reference for other elements or leaving them out completely. Regardless, it was still a record of the very same experience.
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